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Category Archives: Islam and Muslims

Muslim Schools In Stockholm Sweden

Muslims make up a significant portion of the population in Stockholm, Sweden’s capital and largest city. According to the Swedish National Council for Ethnic and Religious Affairs, as of 2021, there are over 200,000 Muslims living in Sweden, with the largest concentration residing in the Stockholm region.Today, the Muslim community is served by a number of Muslim Schools In Stockholm, mosques, and Islamic centers, as well as cultural and social organizations. The city is also home to a number of halal restaurants and shops catering to the needs of Muslims.

Overall, the Muslim community in Stockholm is a diverse and vibrant part of the city’s multicultural landscape. It plays an important role in the cultural and religious life of the city and contributes to the rich tapestry of Swedish society.

Islamic Schools For Kids, Adults, and Women in Stockholm Sweden

Islamic schools, also known as madrasas or Quran schools, play a vital role in the education and upbringing of Muslim children and youth. These Muslim schools provide a comprehensive education that includes both traditional academic subjects, such as math, science, and language arts, as well as Islamic studies.

In Islamic schools, students learn about Islam and its teachings, as well as the Arabic language and the Qur’an. This helps to ensure that Muslim children receive a well-rounded education that is grounded in their faith and cultural traditions.

In addition to providing high-quality education, Islamic schools also serve as an important source of social and cultural support for Muslim families. These schools often provide a sense of community and belonging, as well as a safe and welcoming environment for students.

Overall, Islamic schools are an essential part of the Muslim community and play a vital role in the education and upbringing of Muslim children and youth. They provide a comprehensive education that is grounded in Islamic values and traditions and help to ensure that Muslim students have the knowledge and skills they need to succeed in the modern world.

Al-Azhar AB

Elementary school in Stockholm, Sweden
Kirunagatan 22-28, 162 68 Vällingby, Sweden.

Cordoba International School

Preparatory school in Stockholm, Sweden
Kottbygatan 7, 164 75 Kista, Sweden.

Stiftelsen Islamiska skolan

Religious school in Stockholm, Sweden
Fagerstagatan 11, 163 53 Spånga, Sweden.

Ibn rushd studieförbund

The organization gives courses in Dawah. Together with the Muslim Youth of Sweden, Ibn Rushd organizes the annual event Muslimska Familjedagarna.

Al-Salamskolan

Al-Salamskolan is a charter school in Örebro. Beyond the national curriculum, the pupils learn about Islam and Arabic.

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Shab-e-Miraj (Isra Night) or Lailat al Miraj

The Shab-e-Miraj or Isra Night is observed in the Holy Month of Rajab by Muslims all over the world. Every year on the night of 26th of Rajab according to the Islamic calendar, Muslims observe Shab-e-Miraj (Isra Night) in which the Holy Prophet Muhammad (PBUH) went on a special journey to meet the Creator of this Universe Allah Almighty, crossing seven skies on the heavenly animal named ‘Al-Buraq.’ The Shab-e-Miraj or Isra Night is also mentioned in Holy Quran in these words: “Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al- Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.” (Quran, 17:1) 

Miraj (Ascension) and Isra’ (Night Journey)

This event took place one year before Hijrah. Detailed reports about it are found in the works of Hadith and Sirah and have been narrated from as many as twenty-five Companions. The most exhaustive reports are those from Anas ibn Malik, Malik ibn Sa’sa’ah, Abu Dharr al-Ghifari and Abu Hurayrah. Some other details have been narrated by ‘Umar, ‘Ali, ‘Abd Allah ibn Mas’ud, ‘Abd Allah ibn Abbas, Abu Sa’id al-Khudri, Hudhayfah ibn al-Yaman, and ‘A’ishah among other Companions of the Prophet .

The Quran here only mentions that the Prophet  was taken from the Ka’bah to the mosque in Jerusalem, and specifies that the purpose of the journey was such that God might “show him some of His signs”. Beyond this, The Quran does not concern itself with any detail. However, according to Hadith reports, Gabriel took the Prophet  at night from the Ka’bah to the mosque in Jerusalem on a buraq.* On reaching Jerusalem the Prophet  along with other Prophets offered Prayers.(Al-Nasa’i, Sunan, K. al-Salah, ‘Bab Fard al-Salah wa Dhikr Ikhtilaf al-Naqilin…’ -Ed.)Gabriel then took him to the heavens and the Prophet  met several great Prophets in different heavenly spheres. (See al-Nasa’i, Sunan, K. al-Salah, ‘Bab Fard al-Salah’ – Ed.) Finally, he reached the highest point in the heavens and was graced with an experience of the Divine Presence.

On that occasion the Prophet received a number of directives including that Prayers were obligatory five times a day. (Al-Bukhari, K. Manaqib al -Ansar, ‘Bab al-Mi’raj ; K. al-Tawhid, ‘Bab Kallama Musa Taklima‘ – Ed.) Thereafter, the Prophet  returned from the heavens to Jerusalem, and from there to the Holy Mosque in Makka. Numerous reports on the subject reveal that the Prophet  was also enabled on this occasion to observe Heaven and Hell. (Al-Bukhari, K. al_Salah, ‘Bab Kayfa Furidat al-Salah fi al-Isra‘ and Ibn Hisham, Sirah, vol. I, p. 404 – Ed.)

It may be recalled that according to authentic reports when the Prophet narrated the incidents of this extraordinary journey the following day to the people in Makka, the unbelievers found the whole narration utterly amusing. (Muslim, K, al-Iman, ‘Bab Dhikr al-Masih ibn Maryam’ – Ed.) In fact, even the faith of some Muslims was shaken because of the highly extraordinary nature of the account.(See Ibn Hisham, Sirah , vol. I, p.398 and al-Qurtubi, comments on verse 1 of the surah – Ed.)

The details of the event provided by the Hadith supplement the Quranic account. There is no reason, however, to reject all this supplementary information on the grounds that it is opposed to the Quran. Nevertheless, if someone is not quite convinced and hence does not accept some of the details concerning the Ascension mentioned in the Hadith as true, he should not be considered an unbeliever. On the contrary, if someone were to clearly deny any part of the account categorically mentioned in the Quran, he would be deemed to have gone beyond the fold of Islam.

 

What was the nature of Shab-e-Miraj or Isra Night journey?

Did it take place when the Prophet  was asleep or when he was awake? Did he actually undertake a journey in the physical sense or did he have a spiritual vision while remaining in his own place? These questions, in our view, have been resolved by the text of the Quran itself. The opening statement: “Holy is He Who carried His servant by night from the Holy Mosque to the farther Mosque… ” (verse 1) itself indicates that it was an extraordinary event which took place by dint of the infinite power of God. For quite obviously, to be able to perceive the kind of things mentioned in connection with the event, either in a dream or by means of intuition, is not so wondrous that it should be prefaced by the statement : “Holy is He Who carried His servant by night…” ; a statement which amounts to proclaiming that God was free from every imperfection and flaw.

Such a statement would make absolutely no sense if the purpose of it was merely to affirm that God had the power to enable man to have either visions in the course of a dream, or to receive information intuitively. In our view, the words of the experience or a dream vision, was an actual journey, and the observation in question was a visual observation. All was contingent upon God’s will that truths be revealed to the Prophet  in this fashion.

Video: Surah Al-Qadr With Transliteration, English  Translation |  سُوْرَۃُ القَدْر

 

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SURAH YASIN or YASEEN – English Translation

Surah Yasin or Yaseen is the 36th chapter of the Holy Quran, which consists of 83 verses. It was disclosed while the Holy Prophet ﷺ was in Makkah. The meaning of the word Yasin like many other Heavenly words in the Holy Quran is unfamiliar and is only known to Allah SWT alone. The overall theme of Surat Yasin or Yaseen revolves around the general emphasis on the Divine nature of the Zikr; warning for those who refuse and mock the Almighty; Glorification of Allah; His Command over everything and return of all to Him.

Surah Yasin or Yaseen also encompasses tremendous amount of rewards and benefits for its reciters confirmed from various Sayings of Holy Prophet ﷺ of Allah.

SURAH YASIN (HOLY QURAN, CHAPTER 36)   سورة يس

بِسمِ اللهِ الرَّحمنِ الرَّحيمِ

English Translation (Yusufali)

Transliteration

Arabic Text
036.001 Ya Sin.

Yā -Sīn

يَا-سِين
036.002 By the Qur’an, full of Wisdom,-

Wa Al-Qur’āni Al-Ĥakīmi

وَالْقُرْآنِ الْحَكِيمِ
036.003 Thou art indeed one of the messengers,

‘Innaka Lamina Al-Mursalīna

إِنَّكَ لَمِنَ الْمُرْسَلِينَ
036.004 On a Straight Way.

`Alá Şirāţin Mustaqīmin

عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ
036.005 It is a Revelation sent down by (Him), the Exalted in Might, Most Merciful.

Tanzīla Al-`Azīzi Ar-Raĥīmi

تَنزِيلَ الْعَزِيزِ الرَّحِيمِ
036.006 In order that thou mayest admonish a people, whose fathers had received no admonition, and who therefore remain heedless (of the Signs of God).

Litundhira Qawmāan Mā ‘Undhira ‘Ābā’uuhum Fahum Ghāfilūna

لِتُنذِرَ قَوْماً مَا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ
036.007 The Word is proved true against the greater part of them: for they do not believe.

Laqad Ĥaqqa Al-Qawlu `Alá ‘Aktharihim Fahum Lā Yu’uminūna

لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لاَ يُؤْمِنُونَ
036.008 We have put yokes round their necks right up to their chins, so that their heads are forced up (and they cannot see).

‘Innā Ja`alnā Fī ‘A`nāqihim ‘Aghlālāan Fahiya ‘Ilá Al-‘Adhqāni Fahum Muqmaĥūna

إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلاَلاً فَهِيَ إِلَىٰالأَذْقَانِ فَهُمْ مُقْمَحُونَ
036.009 And We have put a bar in front of them and a bar behind them, and further, We have covered them up; so that they cannot see.

Wa Ja`alnā Min Bayni ‘Aydīhim Saddāan Wa Min Khalfihim Saddāan Fa’aghshaynāhum Fahum Lā Yubşirūna

وَجَعَلْنَا مِنْ بَيْنِ أَيْدِيهِمْ سَدّاً وَمِنْ خَلْفِهِمْ سَدّاً فَأَغْشَيْنَاهُمْ فَهُمْ لاَ يُبْصِرُونَ
036.010 The same is it to them whether thou admonish them or thou do not admonish them: they will not believe.

Wa Sawā’un `Alayhim ‘A’andhartahum ‘Am Lam Tundhirhum Lā Yu’uminūna

وَسَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ
036.011 Thou canst but admonish such a one as follows the Message and fears the (Lord) Most Gracious, unseen: give such a one, therefore, good tidings, of Forgiveness and a Reward most generous.

‘Innamā Tundhiru Mani Attaba`a Adh–Dhikra Wa Khashiya Ar-Raĥmana Bil-Ghaybi Fabashshirhu Bimaghfiratin Wa ‘Ajrin Karīmin

إِنَّمَا تُنذِرُ مَنِ اتَّبَعَ الذّ ِكْرَ وَخَشِيَ الرَّحْمَنَ بِالْغَيْبِ فَبَشّـِرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ
036.012 Verily We shall give life to the dead, and We record that which they send before and that which they leave behind, and of all things have We taken account in a clear Book (of evidence).

‘Innā Naĥnu Nuĥyi Al-Mawtá Wa Naktubu Mā Qaddamū Wa ‘Āthārahum Wa Kulla Shay’in ‘Ĥşaynāhu Fī ‘Imāmin Mubīnin

إِنَّا نَحْنُ نُحْيِ الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُواوَآثَارَهُمْ وَكُلَّ شَيْءٍ أحْصَيْنَاهُ فِي إِمَامٍمُبِينٍ
036.013 Set forth to them, by way of a parable, the (story of) the Companions of the City. Behold!, there came apostles to it.

Wa Ađrib Lahum Mathalāan ‘Aşĥāba Al-Qaryati ‘Idh Jā’ahā Al-Mursalūna

وَاضْرِبْ لَهُمْ مَثَلاً أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ
036.014 When We (first) sent to them two apostles, they rejected them: But We strengthened them with a third: they said, “Truly, we have been sent on a mission to you.”

‘Idh ‘Arsalnā ‘Ilayhimu Athnayni Fakadhdhabūhumā Fa`azzaznā Bithālithin Faqālū ‘Innā ‘Ilaykum Mursalūna

إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَابِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُمْ مُرْسَلُونَ
036.015 The (people) said: “Ye are only men like ourselves; and (God) Most Gracious sends no sort of revelation: ye do nothing but lie.”

Qālū Mā ‘Antum ‘Illā Basharun Mithlunā Wa Mā ‘Anzala Ar-Raĥmānu Min Shay’in ‘In ‘Antum ‘Illā Takdhibūna

قَالُوا مَا أَنْتُمْ إِلاَّ بَشَرٌ مِثْلُنَا وَمَا أَنزَلَالرَّحْمَنُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلاَّ تَكْذِبُونَ
036.016 They said: “Our Lord doth know that we have been sent on a mission to you:

Qālū Rabbunā Ya`lamu ‘Innā ‘Ilaykum Lamursalūna

قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ
036.017 “And our duty is only to proclaim the clear Message.”

Wa Mā `Alaynā ‘Illā Al-Balāghu Al-Mubīnu

وَمَا عَلَيْنَا إِلاَّ الْبَلاَغُ الْمُبِينُ
036.018 The (people) said: “for us, we augur an evil omen from you: if ye desist not, we will certainly stone you. And a grievous punishment indeed will be inflicted on you by us.”

Qālū ‘Innā Taţayyarnā Bikum La’in Lam Tantahū Lanarjumannakum Wa Layamassannakum Minnā `Adhābun ‘Alīmun

قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ لَئِنْ لَمْ تَنتَهُوالَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُمْ مِنَّا عَذَابٌ أَلِيمٌ
036.019 They said: “Your evil omens are with yourselves: (deem ye this an evil omen). If ye are admonished? Nay, but ye are a people transgressing all bounds!”

Qālū Ţā’irukum Ma`akum ‘A’in Dhukkirtum Bal ‘Antum Qawmun Musrifūna

قَالُوا طَائِرُكُمْ مَعَكُمْ أَئِنْ ذُكّـِرْتُمْ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ
036.020 Then there came running, from the farthest part of the City, a man, saying, “O my people! Obey the apostles:

Wa Jā’a Min ‘Aqşá Al-Madīnati Rajulun Yas`á Qāla Yā Qawmi Attabi`ū Al-Mursalīna

وَجَاءَ مِنْ أَقْصَىٰ الْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَاقَوْمِ اتَّبِعُوا الْمُرْسَلِينَ
036.021 “Obey those who ask no reward of you (for themselves), and who have themselves received Guidance.

Attabi`ū Man Lā Yas’alukum ‘Ajrāan Wa Hum Muhtadūna

اتَّبِعُوا مَنْ لاَ يَسْأَلُكُمْ أَجْراً وَهُمْ مُهْتَدُونَ
036.022 “It would not be reasonable in me if I did not serve Him Who created me, and to Whom ye shall (all) be brought back.

Wa Mā Liya Lā ‘A`budu Al-Ladhī Faţaranī Wa ‘Ilayhi Turja`ūna

وَمَا لِيَ لاَ أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ
036.023 “Shall I take (other) gods besides Him? If (God) Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they deliver me.

‘A’attakhidhu Min Dūnihi ‘Ālihatan ‘In Yuridni Ar-Raĥmānu Biđurrin Lā Tughni `Annī Shafā`atuhum Shay’āan Wa Lā Yunqidhūni

أَأَتَّخِذُ مِنْ دُونِهِ آلِهَةً إِنْ يُرِدْنِ الرَّحْمَنُبِضُرّ ٍ لاَ تُغْنِ عَنّـِي شَفَاعَتُهُمْ شَيْئاً وَلاَ يُنقِذُونِ
036.024 “I would indeed, if I were to do so, be in manifest Error.

‘Innī ‘Idhāan Lafī Đalālin Mubīnin

إِنّـِي إِذاً لَفِي ضَلاَلٍ مُبِينٍ
036.025 “For me, I have faith in the Lord of you (all): listen, then, to me!”

‘Innī ‘Āmantu Birabbikum Fāsma`ūni

إِنّـِي آمَنْتُ بِرَبّـِكُمْ فَاسْمَعُونِ
036.026 It was said: “Enter thou the Garden.” He said: “Ah me! Would that my People knew (what I know)!-

Qīla Adkhuli Al-Jannata Qāla Yā Layta Qawmī Ya`lamūna

قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يَالَيْتَ قَوْمِي يَعْلَمُونَ
036.027 “For that my Lord has granted me Forgiveness and has enrolled me among those held in honour!”

Bimā Ghafara Lī Rabbī Wa Ja`alanī Mina Al-Mukramīna

بِمَا غَفَرَ لِي رَبّـِي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ
036.028 And We sent not down against his People, after him, any hosts from heaven, nor was it needful for Us so to do.

Wa Mā ‘Anzalnā `Alá Qawmihi MinBa`dihi Min Jundin Mina As-Samā’i Wa Mā Kunnā Munzilīna

وَمَا أَنزَلْنَا عَلَىٰ قَوْمِهِ مِنْ بَعْدِهِ مِنْ جُندٍ مِنَالسَّمَاءِ وَمَا كُنَّا مُنزِلِينَ
036.029 It was no more than a single mighty Blast, and behold! they were (like ashes) quenched and silent.

‘In Kānat ‘Illā Şayĥatan Wāĥidatan Fa’idhā Hum Khāmidūna

إِنْ كَانَتْ إِلاَّ صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ
036.030 Ah! Alas for (My) Servants! There comes not an apostle to them but they mock him!

Yā Ĥasratan `Alá Al-`Ibādi Mā Ya’tīhim Min Rasūlin ‘Illā Kānū Bihi Yastahzi’ūn

يَاحَسْرَةً عَلَىٰ الْعِبَادِ مَا يَأْتِيهِمْ مِنْ رَسُولٍإِلاَّ كَانُوا بِهِ يَسْتَهْزِئُون
036.031 See they not how many generations before them we destroyed? Not to them will they return:

‘Alam Yaraw Kam ‘Ahlaknā Qablahum Mina Al-Qurūni ‘Annahum ‘Ilayhim Lā Yarji`ūna

أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ أَنَّهُمْإِلَيْهِمْ لاَ يَرْجِعُونَ
036.032 But each one of them all – will be brought before Us (for judgment).

Wa ‘In Kullun Lammā Jamī`un Ladaynā Muĥđarūna

وَإِنْ كُلٌّ لَمَّا جَمِيعٌ لَدَيْنَا مُحْضَرُونَ
036.033 A Sign for them is the earth that is dead: We do give it life, and produce grain therefrom, of which ye do eat.

Wa ‘Āyatun Lahumu Al-‘Arđu Al-Maytatu ‘Aĥyaynāhā Wa ‘Akhrajnā Minhā Ĥabbāan Faminhu Ya’kulūna

وَآيَةٌ لَهُمُ الأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبّاً فَمِنْهُ يَأْكُلُونَ
036.034 And We produce therein orchard with date-palms and vines, and We cause springs to gush forth therein:

Wa Ja`alnā Fīhā Jannātin Min Nakhīlin Wa ‘A`nābin Wa Fajjarnā Fīhā Mina Al-`Uyūni

وَجَعَلْنَا فِيهَا جَنَّاتٍ مِنْ نَخِيلٍ وَأَعْنَابٍوَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ
036.035 That they may enjoy the fruits of this (artistry): It was not their hands that made this: will they not then give thanks?

Liya’kulū Min Thamarihi Wa Mā `Amilat/hu ‘Aydīhim ‘Afalā Yashkurūna

لِيَأْكُلُوا مِنْ ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ أَفَلاَ يَشْكُرُونَ
036.036 Glory to God, Who created in pairs all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge.

Subĥāna Al-Ladhī Khalaqa Al-‘Azwāja Kullahā Mimmā Tunbitu Al-‘Arđu Wa Min ‘Anfusihim Wa Mimmā Lā Ya`lamūna

سُبْحَانَ الَّذِي خَلَقَ الأَزْوَاجَ كُلَّهَا مِمَّا تُنْبِتُالأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لاَ يَعْلَمُونَ
036.037 And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness;

Wa ‘Āyatun Lahumu Al-Laylu Naslakhu Minhu An-Nahāra Fa’idhā Hum Mužlimūna

وَآيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُمْ مُظْلِمُونَ
036.038 And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing.

Wa Ash–Shamsu Tajrī Limustaqarrin Lahā Dhālika Taqdīru Al-`Azīzi Al-`Alīmi

وَالشَّمْسُ تَجْرِي لِمُسْتَقَرّ ٍلَهَا ذٰلِكَ تَقْدِيرُالْعَزِيزِ الْعَلِيمِ
036.039 And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk.

Wa Al-Qamara Qaddarnāhu Manāzila Ĥattá `Āda Kāl`urjūni Al-Qadīmi

وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّىٰ عَادَ كَالْعُرْجُونِالْقَدِيمِ
036.040 It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law).

Lā Ash–Shamsu Yanbaghī Lahā ‘An Tudrika Al-Qamara Wa Lā Al-Laylu Sābiqu An-Nahāri Wa Kullun Fī Falakin Yasbaĥūna

لاَ الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلاَاللَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ
036.041 And a Sign for them is that We bore their race (through the Flood) in the loaded Ark;

Wa ‘Āyatun Lahum ‘Annā Ĥamalnā Dhurrīyatahum Fī Al-Fulki Al-Mashĥūni

وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرّ ِيَّتَهُمْ فِي الْفُلْكِالْمَشْحُونِ
036.042 And We have created for them similar (vessels) on which they ride.

Wa Khalaqnā Lahum Min Mithlihi Mā Yarkabūna

وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ
036.043 If it were Our Will, We could drown them: then would there be no helper (to hear their cry), nor could they be delivered,

Wa ‘In Nasha’ Nughriqhum Falā Şarīkha Lahum Wa Lā Hum Yunqadhūna

وَإِنْ نَشَأْ نُغْرِقْهُمْ فَلاَ صَرِيخَ لَهُمْ وَلاَ هُمْ يُنقَذُونَ
036.044 Except by way of Mercy from Us, and by way of (world) convenience (to serve them) for a time.

‘Illā Raĥmatan Minnā Wa Matā`āan ‘Ilá Ĥīnin

إِلاَّ رَحْمَةً مِنَّا وَمَتَاعاً إِلَىٰ حِينٍ
036.045 When they are told, “Fear ye that which is before you and that which will be after you, in order that ye may receive Mercy,” (they turn back).

Wa ‘Idhā Qīla Lahumu Attaqū Mā Bayna ‘Aydīkum Wa Mā Khalfakum La`allakum Turĥamūna

وَإِذَا قِيلَ لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ
036.046 Not a Sign comes to them from among the Signs of their Lord, but they turn away therefrom.

Wa Mā Ta’tīhim Min ‘Āyatin Min ‘Āyāti Rabbihim ‘Illā Kānū `Anhā Mu`riđīna

وَمَا تَأْتِيهِمْ مِنْ آيَةٍ مِنْ آيَاتِ رَبّـِهِمْ إِلاَّ كَانُوا عَنْهَا مُعْرِضِينَ
036.047 And when they are told, “Spend ye of (the bounties) with which God has provided you,” the Unbelievers say to those who believe: “Shall we then feed those whom, if God had so willed, He would have fed, (Himself)?- Ye are in nothing but manifest error.”

Wa ‘Idhā Qīla Lahum ‘Anfiqū Mimmā Razaqakumu Allāhu Qāla Al-Ladhīna Kafarū Lilladhīna ‘Āmanū ‘Anuţ`imu Man Law Yashā’u Allāhu ‘Aţ`amahu ‘In ‘Antum ‘Illā Fī Đalālin Mubīnin

وَإِذَا قِيلَ لَهُمْ أَنفِقُوا مِمَّا رَزَقَكُمُ اللَّهُ قَالَالَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَنُطْعِمُ مَنْ لَوْ يَشَاءُ اللَّهُ أَطْعَمَهُ إِنْ أَنْتُمْ إِلاَّ فِي ضَلاَلٍمُبِينٍ
036.048 Further, they say, “When will this promise (come to pass), if what ye say is true?”

Wa Yaqūlūna Matá Hādhā Al-Wa`du ‘In Kuntum Şādiqīna

وَيَقُولُونَ مَتَىٰ هٰذَا الْوَعْدُ إِنْ كُنتُمْ صَادِقِينَ
036.049 They will not (have to) wait for aught but a single Blast: it will seize them while they are yet disputing among themselves!

Mā Yanžurūna ‘Illā Şayĥatan Wāĥidatan Ta’khudhuhum Wa Hum Yakhişşimūna

مَا يَنظُرُونَ إِلاَّ صَيْحَةً وَاحِدَة تَأْخُذُهُمْ وَهُمْ يَخِصّـِمُونَ
036.050 No (chance) will they then have, by will, to dispose (of their affairs), nor to return to their own people!

Falā Yastaţī`ūna Tawşiyatan Wa Lā ‘Ilá ‘Ahlihim Yarji`ūna

فَلاَ يَسْتَطِيعُونَ تَوْصِيَةً وَلاَ إِلَىٰ أَهْلِهِمْيَرْجِعُونَ
036.051 The trumpet shall be sounded, when behold! from the sepulchres (men) will rush forth to their Lord!

Wa Nufikha Fī Aş-Şūri Fa’idhā Hum Mina Al-‘Ajdāthi ‘Ilá Rabbihim Yansilūna

وَنُفِخَ فِي الصُّورِ فَإِذَا هُمْ مِنَ الأَجْدَاثِ إِلَىٰ رَبّـِهِمْ يَنسِلُونَ
036.052 They will say: “Ah! Woe unto us! Who hath raised us up from our beds of repose?”… (A voice will say:) “This is what (God) Most Gracious had promised. And true was the word of the apostles!”

Qālū Yā Waylanā Man Ba`athanā Min Marqadinā Hādhā Mā Wa`ada Ar-Raĥmānu Wa Şadaqa Al-Mursalūna

قَالُوا يَاوَيْلَنَا مَنْ بَعَثَنَا مِنْ مَرْقَدِنَا هٰذَا مَاوَعَدَ الرَّحْمَنُ وَصَدَقَ الْمُرْسَلُونَ
036.053 It will be no more than a single Blast, when lo! they will all be brought up before Us!

‘In Kānat ‘Illā Şayĥatan Wāĥidatan Fa’idhā Hum Jamī`un Ladaynā Muĥđarūna

إِنْ كَانَتْ إِلاَّ صَيْحَةًوَاحِدَةً فَإِذَا هُمْ جَمِيعٌلَدَيْنَا مُحْضَرُونَ
036.054 Then, on that Day, not a soul will be wronged in the least, and ye shall but be repaid the meeds of your past Deeds.

Fālyawma Lā Tužlamu Nafsun Shay’āan Wa Lā Tujzawna ‘Illā Mā Kuntum Ta`malūna

فَالْيَوْمَ لاَ تُظْلَمُ نَفْسٌ شَيْئاً وَلاَ تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
036.055 Verily the Companions of the Garden shall that Day have joy in all that they do;

‘Inna ‘Aşĥāba Al-Jannati Al-Yawma Fī Shughulin Fākihūna

إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ فَاكِهُونَ
036.056 They and their associates will be in groves of (cool) shade, reclining on Thrones (of dignity);

Hum Wa ‘Azwājuhum Fī Žilālin `Alá Al-‘Arā’iki Muttaki’ūna

هُمْ وَأَزْوَاجُهُمْ فِي ظِلاَلٍ عَلَىٰ الأَرَائِكِ مُتَّكِئُونَ
036.057 (Every) fruit (enjoyment) will be there for them; they shall have whatever they call for;

Lahum Fīhā Fākihatun Wa Lahum Mā Yadda`ūna

لَهُمْ فِيهَا فَاكِهَةٌ وَلَهُمْ مَا يَدَّعُونَ
036.058 “Peace!” – a word (of salutation) from a Lord Most Merciful!

Salāmun Qawlāan Min Rabbin Raĥīmin

سَلاَمٌ قَوْلاً مِنْ رَبّ ٍ رَحِيمٍ
036.059 “And O ye in sin! Get ye apart this Day!

Wa Amtāzū Al-Yawma ‘Ayyuhā Al-Mujrimūna

وَامْتَازُوا الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ
036.060 “Did I not enjoin on you, O ye Children of Adam, that ye should not worship Satan; for that he was to you an enemy avowed?-

‘Alam ‘A`had ‘Ilaykum Yā Banī ‘Ādama ‘An Lā Ta`budū Ash–Shayţāna ‘Innahu Lakum `Adūwun Mubīnun

أَلَمْ أَعْهَدْ إِلَيْكُمْ يَابَنِي آدَمَ أَنْ لاَ تَعْبُدُواالشَّيْطَانَ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ
036.061 “And that ye should worship Me, (for that) this was the Straight Way?

Wa ‘Ani A`budūnī Hādhā Şirāţun Mustaqīmun

وَأَنِ اعْبُدُونِي هٰذَا صِرَاطٌ مُسْتَقِيمٌ
036.062 “But he did lead astray a great multitude of you. Did ye not, then, understand?

Wa Laqad ‘Ađalla Minkum Jibillāan Kathīrāan ‘Afalam Takūnū Ta`qilūna

وَلَقَدْ أَضَلَّ مِنْكُمْ جِبِلّاً كَثِيراً أَفَلَمْ تَكُونُواتَعْقِلُونَ
036.063 “This is the Hell of which ye were (repeatedly) warned!

Hadhihi Jahannamu Allatī Kuntum Tū`adūna

هٰذِهِ جَهَنَّمُ الَّتِي كُنتُمْ تُوعَدُونَ
036.064 “Embrace ye the (fire) this Day, for that ye (persistently) rejected (Truth).”

Aşlawhā Al-Yawma Bimā Kuntum Takfurūna

اصْلَوْهَا الْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ
036.065 That Day shall We set a seal on their mouths. But their hands will speak to us, and their feet bear witness, to all that they did.

Al-Yawma Nakhtimu `Alá ‘Afwāhihim Wa Tukallimunā ‘Aydīhim Wa Tash/hadu ‘Arjuluhum Bimā Kānū Yaksibūna

الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلّـِمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا كَانُوا يَكْسِبُونَ
036.066 If it had been our Will, We could surely have blotted out their eyes; then should they have run about groping for the Path, but how could they have seen?

Wa Law Nashā’u Laţamasnā `Alá ‘A`yunihim Fāstabaqū Aş-Şirāţa Fa’anná Yubşirūna

وَلَوْ نَشَاءُ لَطَمَسْنَا عَلَىٰ أَعْيُنِهِمْ فَاسْتَبَقُواالصّـِرَاطَ فَأَنَّىٰ يُبْصِرُونَ
036.067 And if it had been Our Will, We could have transformed them (to remain) in their places; then should they have been unable to move about, nor could they have returned (after error).

Wa Law Nashā’u Lamasakhnāhum `Alá Makānatihim Famā Astaţā`ū Muđīyāan Wa Lā Yarji`ūna

وَلَوْ نَشَاءُ لَمَسَخْنَاهُمْ عَلَىٰ مَكَانَتِهِمْ فَمَااسْتَطَاعُوا مُضِيّاً وَلاَ يَرْجِعُونَ
036.068 If We grant long life to any, We cause him to be reversed in nature: Will they not then understand?

Wa Man Nu`ammirhu Nunakkis/hu Fī Al-Khalqi ‘Afalā Ya`qilūna

وَمَنْ نُعَمّـِرْهُ نُنَكّـِسْهُ فِي الْخَلْقِ أَفَلاَ يَعْقِلُونَ
036.069 We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur’an making things clear:

Wa Mā `Allamnāhu Ash–Shi`ra Wa Mā Yanbaghī Lahu ‘In Huwa ‘Illā Dhikrun Wa Qur’ānun Mubīnun

وَمَا عَلَّمْنَاهُ الشّـِعْرَ وَمَا يَنْبَغِي لَهُ~ إِنْ هُوَ إِلاَّ ذِكْرٌ وَقُرْآنٌ مُبِينٌ
036.070 That it may give admonition to any (who are) alive, and that the charge may be proved against those who reject (Truth).

Liyundhira Man Kāna Ĥayyāan Wa Yaĥiqqa Al-Qawlu `Alá Al-Kāfirīna

لِيُنْذِرَ مَنْ كَانَ حَيّاً وَيَحِقَّ الْقَوْلُ عَلَىٰالْكَافِرِينَ
036.071 See they not that it is We Who have created for them – among the things which Our hands have fashioned – cattle, which are under their dominion?-

‘Awalam Yaraw ‘Annā Khalaqnā Lahum Mimmā `Amilat ‘Aydīnā ‘An`āmāan Fahum Lahā Mālikūna

أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُمْ مِمَّا عَمِلَتْ أَيْدِينَاأَنْعَاماً فَهُمْ لَهَا مَالِكُونَ
036.072 And that We have subjected them to their (use)? of them some do carry them and some they eat:

Wa Dhallalnāhā Lahum Faminhā Rakūbuhum Wa Minhā Ya’kulūna

وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ
036.073 And they have (other) profits from them (besides), and they get (milk) to drink. Will they not then be grateful?

Wa Lahum Fīhā Manāfi`u Wa Mashāribu ‘Afalā Yashkurūna

وَلَهُمْ فِيهَا مَنَافِعُ وَمَشَارِبُ أَفَلاَ يَشْكُرُونَ
036.074 Yet they take (for worship) gods other than God, (hoping) that they might be helped!

Wa Attakhadhū Min Dūni Allāhi ‘Ālihatan La`allahum Yunşarūna

وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لَعَلَّهُمْ يُنصَرُونَ
036.075 They have not the power to help them: but they will be brought up (before Our Judgment-seat) as a troop (to be condemned).

Lā Yastaţī`ūna Naşrahum Wa Hum Lahum Jundun Muĥđarūna

لاَ يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌمُحْضَرُونَ
036.076 Let not their speech, then, grieve thee. Verily We know what they hide as well as what they disclose.

Falā Yaĥzunka Qawluhum ‘Innā Na`lamu Mā Yusirrūna Wa Mā Yu`linūna

فَلاَ يَحْزُنْكَ قَوْلُهُمْ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
036.077 Doth not man see that it is We Who created him from sperm? yet behold! he (stands forth) as an open adversary!

‘Awalam Yara Al-‘Insānu ‘Annā Khalaqnāhu Min Nuţfatin Fa’idhā Huwa Khaşīmun Mubīnun

أَوَلَمْ يَرَ الإِنسَانُ أَنَّا خَلَقْنَاهُ مِنْ نُطْفَةٍ فَإِذَاهُوَ خَصِيمٌ مُبِينٌ
036.078 And he makes comparisons for Us, and forgets his own (origin and) Creation: He says, “Who can give life to (dry) bones and decomposed ones (at that)?”

Wa Đaraba Lanā Mathalāan Wa Nasiya Khalqahu Qāla Man Yuĥyī Al-`Ižāma Wa Hiya Ramīmun

وَضَرَبَ لَنَا مَثَلاً وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ
036.079 Say, “He will give them life Who created them for the first time! for He is Well-versed in every kind of creation!-

Qul Yuĥyīhā Al-Ladhī ‘Ansha’ahā ‘Awwala Marratin Wa Huwa Bikulli Khalqin `Alīmun

قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلّ ِ خَلْقٍ عَلِيمٌ
036.080 “The same Who produces for you fire out of the green tree, when behold! ye kindle therewith (your own fires)!

Al-Ladhī Ja`ala Lakum Mina Ash–Shajari Al-‘Akhđari Nārāan Fa’idhā ‘Antum Minhu Tūqidūna

الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الأَخْضَرِ نَاراًفَإِذَا أَنْتُمْ مِنْهُ تُوقِدُونَ
036.081 “Is not He Who created the heavens and the earth able to create the like thereof?” – Yea, indeed! for He is the Creator Supreme, of skill and knowledge (infinite)!

‘Awalaysa Al-Ladhī Khalaqa As-Samāwāti Wa Al-‘Arđa Biqādirin `Alá ‘An Yakhluqa Mithlahum Balá Wa Huwa Al-Khallāqu Al-`Alīmu

أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ بَلَىٰ وَهُوَالْخَلاَّقُ الْعَلِيمُ
036.082 Verily, when He intends a thing, His Command is, “be”, and it is!

‘Innamā ‘Amruhu ‘Idhā ‘Arāda Shay’āan ‘An Yaqūla Lahu Kun Fayakūnu

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئاً أَنْ يَقُولَ لَه ُُ كُنْ فَيَكُونُ
036.083 So glory to Him in Whose hands is the dominion of all things: and to Him will ye be all brought back.

Fasubĥāna Al-Ladhī Biyadihi Malakūtu Kulli Shay’in Wa ‘Ilayhi Turja`ūna

فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلّ ِ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ

 

Surah Yasin | Surat Yaseen English Translation | Beautiful Recitation of Sura Yasin | سُورَةُ يَسْ

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Hijri Calendar or Islamic Calendar – Muslim Calendar

Hijri calendar or Islamic calendar is based on the year prophet Muhammad (PBUH) and his fellow Muslims (known as Sahabah, the Companions) emigrated to Madinah in the year 622 C.E. (Christian Era). The Hijri calendar or Islamic calendar is lunar. The emigration took place after thirteen years of persecutions by the disbelievers of Makkah. By the command of God, the Prophet left the city with his companion Abu Bakr Siddique (R.A.) and escaped a death threat by the disbelievers. The event marks the beginning of a second phase of the Islamic movement. It is the phase when Madinah became the center of an Islamic state.

The Hijri calendar or Islamic calendar is lunar. Each month must begin with the evening when the new moon is sight able by the unaided naked eye. Muslims are obligated to sight the crescent in every country. Different countries may begin the year at different days based on their own sightings. The calendar is called Hijri calendar. The Arabic word Hijrah means emigration.

The Muslim calendar contains 12 months that are based on the motion of the moon, and because 12 lunar months is 12 x 29.53 = 354.36 days, the Islamic calendar is consistently shorter (11 Days) than a solar year, and therefore it shifts with respect to the Gregorian calendar.

The Hijri calendar is the official calendar in countries around the Gulf, especially Saudi Arabia. But other Muslim countries use the Gregorian calendar for civil purposes and turn to the Hijri calendar or Islamic calendar for religious purposes.

The Names of the months in the Hijri Calendar or Islamic Calendar:

  1. Muharram
  2. Safar
  3. Rabiul-Awwal
  4. Rabi-uthani
  5. Jumadi-ul-Awwal
  6. Jumadi-uthani
  7. Rajab
  8. Sha’ban
  9. Ramadan
  10. Shawwal
  11. Dhil-Q’ada
  12. Dhil-Hijja

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99 Titles and Names Of Prophet Muhammad (PBUH)

The titles and names of Prophet Muhammad (PBUH), are the 99 names of Prophet Muhammad (PBUH), used by Muslims, which are found mainly in the Quran and hadith literature. The Quran Kareem addresses Muhammad pbuh in the second person by various appellations; prophet, messenger, servant (abd) of God.
Islamic scholars strongly emphasize the need for Muslims to follow the name of ‘Muhammad’ (PBUH), whether spoken or written, with the honorific phrase “peace be upon him”, often abbreviated to PBUH or SAW, from Arabic: صلى الله عليه وسلم, Romanized: sallallahu alayhe wasallam or written ﷺ.

The List of 99 Titles and Names of Prophet Muhammad (PBUH)

#

Arabic

Transliteration

Translation
1
عادل
Aadil
The Justice
2
عالم
Aalim
The Scholar
3
عبدالله
Abdullah
Slave of Allah
4
ابوالقاسم
Abu al Qaasim
The father of Qasim.
5
ابو الطاھر
Abu at Tahir
The father of Tahir.
6
ابوالطیب
Abu at Tayyib
The father of Tayyib.
7
ابو ابراھیم
Abu Ibrahim
The father of Ibrahim.
8
عفو
Afoow
Forgiver.
9
احید
Aheed
He who takes to one side.
10
احمد
Ahmad
Much praised
11
اجیر
Ajeer
He who is rewarded.
12
علم الایمان
Alam ul Eeman
The banner of faith.
13
علم الیقین
Alam ul Yaqeen
The banner of belief.
14
علم الھدیٰ
Alamul Hudaa
Banner of guidance.
15
علیم
Aleem
The Knowledgeable
16
امین
Ameen
The Honest One
17
النجم الثاقب
An Najm-us-Saqib
Shining star.
18
عاقب
Aqib
The Latest
19
عربی
Arabi
The Arabi
20
اول
Awwal
The First
21
عین الغر
Ayn ul Ghurr
The chief of the chosen one.
22
عین النعیم
Ayn un Naeem
The spring of blessing.
23
عزیز
Aziz
The Honoured One
24
بالغ
Baaligh
He who attains the elevated station.
25
بار
Bar
Pious
26
بشیر
Basheer
The Messenger of Good News
27
بیان
Bayan
Obvious words
28
برھان
Burhan
The Evidence
29
بشریٰ
Bushraa
Giver of good tidings.
30
داع
Daa
The Invitor
31
دلیل الخیرات
Daleel ul Khyayraat
To guide to virtue.
32
فاتح
Faateh
The Victor
33
فاضل
Faazil
Virtuous.
34
فصیح اللسان
Faseehul Lisaan
The eloquent of speech.
35
فتاح
Fatah
The Successor, The Opener
36
غنی
Ghani
The Rich
37
قريب
Qarib
The Near
38
غوث
Ghaus
Succour, listener to complaints.
39
غیث
Ghays
Shower of mercy.
40
غیاث
Ghiyaas
Full of succour.
41
ھاد
Haad
The Leader
42
حبیب الله
Habeebullah
Beloved of Allah.
43
حبیب
Habieb
The Beloved
44
حفی
Hafeey
Very merciful.
45
حافظ
Hafiz
The Guardian
46
حکیم
Hakeem
The Wise
47
حامد
Hamid
The Praiser
48
حمید
Hamied
The Thankful
49
حق
Haq
The True, The Truth
50
حریص علیکم
Harees-un-Alaikum
The Covetous for the Believers
51
ھاشم
Hashim
The Destroyer, The Crusher of Evil
52
حاشر
Hashir
The Awakener, The Gatherer
53
ھاشمے
Hashmi
The Hashmi
54
ھدیه الله
Hidayatullah
Gift of Allah.
55
حجازی
Hijazi
The Hijazi
56
حزب الله
Hizbullah
Army of Allah.
57
ھدی
Hudaa
Guide.
58
حجه
Hujjat
The Right Argument
59
اکلیل
Ikleel
Chief (of Prophets)
60
امام
Imam
The Guide
61
امام المتقین
Imamul Muttaqeen
Leader of the pious.
62
عزالعرب
Izzul Arab
The honour of Arabs.
63
جامع
Jaami
Perfect.
64
جبار
Jabbar
Dominant.
65
جواد
Jawwad
The Generous
66
کاف
Kaaf
Sufficient, enough.
67
کامل
Kaamil
Perfect.
68
کاشف الکرب
Kaashiful Kurab
He who solves difficulties.
69
کفیل
Kafeel
Surety.
70
کلیم الله
Kaleemullah
Who converses with Allah.
71
کریم
Kareem
The Noble
72
خلیل الرحمٰن
Khaleel ur Rahman
The freind of Compassionate.
73
خلیل
Khalil
The True Friend
74
خاتم الانبیآء
Khatamul anbiya
Seal of the Prophets.
75
خاتم الرسل
Khatamur Rusul
Seal of Messengers.
76
خطیب الامم
Khateebul Umam
Sermoniser for the people.
77
خطیب
Khatieb
The Sermoniser
78
خاتم
Khatim
The Finalizer
79
ماح
Maah
The obliterator of Infidelity
80
مدنی
Madani
The Resident of Madina
81
مدعو
Madoow
Who is called.
82
مھد
Mahd
The Guided One
83
مھدی
Mahdee
Who is guided.
84
مھدی
Mahdiy
He Who is Well Guided
85
محمود
Mahmood
The Commendable
86
مکین
Makeen
Who is given Rank
87
مکین
Makeen
Who is given rank.
88
مخصوص بالعز
Makhsoos bil Izz
Chosen to be honoured.
89
مخصوص بالمجد
Makhsoos bil Majd
Chosen to be on the right path.
90
مخصوص بالشرف
Makhsoos bil Sharaf
Picked up as a noble.
91
معلوم
Maloom
Known.
92
مامون
Mamoon
Secure.
93
منصور
Mansoor
Who is helped
94
معراج
Maraj
The Place of Ascent, The Above
95
مشھود
Mashhood
He who is witnessed.
96
مشکور
Mashkoor
The Thankful
97
متین
Mateen
The Strong
98
موصول
Mawsool
Having link with Allah.
99
مفتاح
Miftaah
Key to the secrets.

 

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99 Names of Allah or Asma Allah Ul Husna

Here is the list of 99 names of Allah. A beautiful Ayat from the Holy Quran say; “Allah! there is no god but He! To Him belong the Most Beautiful Names.” (Qur’an 20:8)

Prophet Muhammad (peace be upon him) said:
‘To God belongs 99 names, 100 minus 1, anyone who memorizes them will enter Paradise; He (God) is odd (odd number, he is the Only One), and He loves odd numbers (such as 99)’

List of 99 names of Allah list with meaning in English & Arabic

#

Names

 Transliteration

  Meaning

    Explanation

1

الرَّحْمَنُ

Ar-RahmanThe BeneficentHe who wills goodness and mercy for all His creatures
2

الرَّحِيمُ

Ar-RaheemThe MercifulHe who acts with extreme kindness
3

الْمَلِكُ

Al-MalikThe Eternal LordThe Sovereign Lord, The One with the complete Dominion, the One Whose Dominion is clear from imperfection
4

الْقُدُّوسُ

Al-QuddusThe Most SacredThe One who is pure from any imperfection and clear from children and adversaries
5

السَّلاَمُ

As-SalamThe Embodiment of PeaceThe One who is free from every imperfection.
6

الْمُؤْمِنُ

Al-Mu’minThe Infuser of FaithThe One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him
7

الْمُهَيْمِنُ

Al-MuhayminThe Preserver of SafetyThe One who witnesses the saying and deeds of His creatures
8

الْعَزِيزُ

Al-AzizThe Mighty OneThe Strong, The Defeater who is not defeated
9

الْجَبَّارُ

Al-JabbarThe Omnipotent OneThe One that nothing happens in His Dominion except that which He willed
10

الْمُتَكَبِّرُ

Al-MutakabbirThe Dominant OneThe One who is clear from the attributes of the creatures and from resembling them.
11

الْخَالِقُ

Al-KhaaliqThe CreatorThe One who brings everything from non-existence to existence
12

الْبَارِئُ

Al-BaariThe EvolverThe Maker, The Creator who has the Power to turn the entities.
13

الْمُصَوِّرُ

Al-MusawwirThe Flawless ShaperThe One who forms His creatures in different pictures.
14

الْغَفَّارُ

Al-GhaffaarThe Great ForgiverThe Forgiver, The One who forgives the sins of His slaves time and time again.
15

الْقَهَّارُ

Al-QahhaarThe All-Prevailing OneThe Dominant, The One who has the perfect Power and is not unable over anything.
16

الْوَهَّابُ

Al-WahhabThe Supreme BestowerThe One who is Generous in giving plenty without any return. He is everything that benefits whether Halal or Haram.
17

الرَّزَّاقُ

Ar-RazzaqThe Total ProviderThe Sustainer, The Provider.
18

الْفَتَّاحُ

Al-FattahThe Supreme SolverThe Opener, The Reliever, The Judge, The One who opens for His slaves the closed worldly and religious matters.
19

اَلْعَلِيْمُ

Al-AlimThe All-Knowing OneThe Knowledgeable; The One nothing is absent from His knowledge
20

الْقَابِضُ

Al-QaabidThe Restricting OneThe Constrictor, The Withholder, The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy.
21

الْبَاسِطُ

Al-BaasitThe ExtenderThe Englarger, The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy.
22

الْخَافِضُ

Al-KhaafidThe ReducerThe Abaser, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
23

الرَّافِعُ

Ar-RafiThe Elevating OneThe Exalter, The Elevator, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
24

الْمُعِزُّ

Al-Mu’izzThe Honourer-BestowerHe gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.
25

المُذِلُّ

Al-MuzilThe AbaserThe Dishonourer, The Humiliator, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.
26

السَّمِيعُ

As-Sami’The All-HearerThe Hearer, The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.
27

الْبَصِيرُ

Al-BaseerThe All-SeeingThe All-Noticing, The One who Sees all things that are seen by His Eternal Seeing without a pupil or any other instrument.
28

الْحَكَمُ

Al-HakamThe Impartial JudgeThe Judge, He is the Ruler and His judgment is His Word.
29

الْعَدْلُ

Al-AdlThe Embodiment of JusticeThe Just, The One who is entitled to do what He does.
30

اللَّطِيفُ

Al-LateefThe Knower of SubtletiesThe Subtle One, The Gracious, The One who is kind to His slaves and endows upon them.
31

الْخَبِيرُ

Al-KhabeerThe All-Aware OneThe One who knows the truth of things.
32

الْحَلِيمُ

Al-HaleemThe Clement OneThe Forebearing, The One who delays the punishment for those who deserve it and then He might forgive them.
33

الْعَظِيمُ

Al-AzeemThe Magnificent OneThe Great One, The Mighty, The One deserving the attributes of Exaltment, Glory, Extolement, and Purity from all imperfection.
34

الْغَفُورُ

Al-GhafoorThe Great ForgiverThe All-Forgiving, The Forgiving, The One who forgives a lot.
35

الشَّكُورُ

Ash-ShakoorThe Acknowledging OneThe Grateful, The Appreciative, The One who gives a lot of reward for a little obedience.
36

الْعَلِيُّ

Al-AliyyThe Sublime OneThe Most High, The One who is clear from the attributes of the creatures.
37

الْكَبِيرُ

Al-KabeerThe Great OneThe Most Great, The Great, The One who is greater than everything in status.
38

الْحَفِيظُ

Al-HafizThe Guarding OneThe Preserver, The Protector, The One who protects whatever and whoever He willed to protect.
39

المُقيِت

Al-MuqeetThe Sustaining OneThe Maintainer, The Guardian, The Feeder, The One who has the Power.
40

الْحسِيبُ

Al-HaseebThe Reckoning OneThe Reckoner, The One who gives the satisfaction.
41

الْجَلِيلُ

Al-JaleelThe Majestic OneThe Sublime One, The Beneficent, The One who is attributed with greatness of Power and Glory of status.
42

الْكَرِيمُ

Al-KareemThe Bountiful OneThe Generous One, The Gracious, The One who is attributed with greatness of Power and Glory of status.
43

الرَّقِيبُ

Ar-RaqeebThe Watchful OneThe Watcher, The One that nothing is absent from Him. Hence it’s meaning is related to the attribute of Knowledge.
44

الْمُجِيبُ

Al-MujeebThe Responding OneThe Responsive, The Hearkener, The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.
45

الْوَاسِعُ

Al-Waasi’The All-Pervading OneThe Vast, The All-Embracing, The Knowledgeable.
46

الْحَكِيمُ

Al-HakeemThe Wise OneThe Wise, The Judge of Judges, The One who is correct in His doings.
47

الْوَدُودُ

Al-WadudThe Loving OneThe One who loves His believing slaves and His believing slaves love Him. His love to His slaves is His Will to be merciful to them and praise them
48

الْمَجِيدُ

Al-MajeedThe Glorious OneThe Most Glorious One, The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.
49

الْبَاعِثُ

Al-Ba’ithThe Infuser of New LifeThe Resurrector, The Raiser (from death), The One who resurrects His slaves after death for reward and/or punishment.
50

الشَّهِيدُ

Ash-ShaheedThe All Observing WitnessThe Witness, The One who nothing is absent from Him.
51

الْحَقُّ

Al-HaqqThe Embodiment of TruthThe Truth, The True, The One who truly exists.
52

الْوَكِيلُ

Al-WakeelThe Universal TrusteeThe Trustee, The One who gives the satisfaction and is relied upon.
53

الْقَوِيُّ

Al-QawwiyyThe Strong OneThe Most Strong, The Strong, The One with the complete Power
54

الْمَتِينُ

Al-MateenThe Firm OneThe One with extreme Power which is un-interrupted and He does not get tired.
55

الْوَلِيُّ

Al-WaliyyThe Protecting AssociateThe Protecting Friend, The Supporter.
56

الْحَمِيدُ

Al-HameedThe Sole-Laudable OneThe Praiseworthy, The praised One who deserves to be praised.
57

الْمُحْصِي

Al-MuhseeThe All-Enumerating OneThe Counter, The Reckoner, The One who the count of things are known to him.
58

الْمُبْدِئُ

Al-MubdiThe OriginatorThe One who started the human being. That is, He created him.
59

الْمُعِيدُ

Al-MueedThe RestorerThe Reproducer, The One who brings back the creatures after death
60

الْمُحْيِي

Al-MuhyiThe Maintainer of lifeThe Restorer, The Giver of Life, The One who took out a living human from semen that does not have a soul. He gives life by giving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.
61

اَلْمُمِيتُ

Al-MumeetThe Inflictor of DeathThe Creator of Death, The Destroyer, The One who renders the living dead.
62

الْحَيُّ

Al-HayyThe Eternally Living OneThe Alive, The One attributed with a life that is unlike our life and is not that of a combination of soul, flesh or blood.
63

الْقَيُّومُ

Al-QayyoomThe Self-Subsisting OneThe One who remains and does not end.
64

الْوَاجِدُ

Al-WaajidThe Pointing OneThe Perceiver, The Finder, The Rich who is never poor. Al-Wajd is Richness.
65

الْمَاجِدُ

Al-MaajidThe All-Noble OneThe Glorious, He who is Most Glorious.
66

الْواحِدُ

Al-WaahidThe Only OneThe Unique, The One, The One without a partner
67

اَلاَحَدُ

Al-AhadThe Sole OneThe One
68

الصَّمَدُ

As-SamadThe Supreme ProviderThe Eternal, The Independent, The Master who is relied upon in matters and reverted to in ones needs.
69

الْقَادِرُ

Al-QaadirThe Omnipotent OneThe Able, The Capable, The One attributed with Power.
70

الْمُقْتَدِرُ

Al-MuqtadirThe All Authoritative OneThe Powerful, The Dominant, The One with the perfect Power that nothing is withheld from Him.
71

الْمُقَدِّمُ

Al-MuqaddimThe Expediting OneThe Expediter, The Promoter, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
72

الْمُؤَخِّرُ

Al-Mu’akhkhirThe ProcrastinatorThe Delayer, the Retarder, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
73

الأوَّلُ

Al-AwwalThe Very FirstThe First, The One whose Existence is without a beginning.
74

الآخِرُ

Al-AkhirThe Infinite Last OneThe Last, The One whose Existence is without an end.
75

الظَّاهِرُ

Az-ZaahirThe PerceptibleThe Manifest, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.
76

الْبَاطِنُ

Al-BaatinThe ImperceptibleThe Hidden, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.
77

الْوَالِي

Al-WaaliThe Holder of Supreme AuthorityThe Governor, The One who owns things and manages them.
78

الْمُتَعَالِي

Al-Muta’aliThe Extremely Exalted OneThe Most Exalted, The High Exalted, The One who is clear from the attributes of the creation.
79

الْبَرُّ

Al-BarrThe Fountain-Head of TruthThe Source of All Goodness, The Righteous, The One who is kind to His creatures, who covered them with His sustenance and specified whoever He willed among them by His support, protection, and special mercy.
80

التَّوَابُ

At-TawwaabThe Ever-Acceptor of RepentanceThe Relenting, The One who grants repentance to whoever He willed among His creatures and accepts his repentance.
81

الْمُنْتَقِمُ

Al-MuntaqimThe RetaliatorThe Avenger, The One who victoriously prevails over His enemies and punishes them for their sins. It may mean the One who destroys them.
82

العَفُوُّ

Al-AfuwwThe Supreme PardonerThe Forgiver, The One with wide forgiveness.
83

الرَّؤُوفُ

Ar-Ra’oofThe Benign OneThe Compassionate, The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willed among His creatures.
84

مَالِكُ الْمُلْكِ

Maalik-ul-MulkThe Eternal Possessor of SovereigntyThe One who controls the Dominion and gives dominion to whoever He willed.
85

ذُوالْجَلاَلِ وَالإكْرَامِ

Zul-Jalaali-wal-IkramThe Possessor of Majesty and HonourThe Lord of Majesty and Bounty, The One who deserves to be Exalted and not denied.
86

الْمُقْسِطُ

Al-MuqsitThe Just OneThe Equitable, The One who is Just in His judgment.
87

الْجَامِعُ

Al-Jaami’The Assembler of Scattered CreationsThe Gatherer, The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.
88

الْغَنِيُّ

Al-GhaniyyThe Self-Sufficient OneThe One who does not need the creation.
89

الْمُغْنِي

Al-MughniThe Bestower of SufficiencyThe Enricher, The One who satisfies the necessities of the creatures.
90

اَلْمَانِعُ

Al-Maani’The PreventerThe Withholder.
91

الضَّارَّ

Ad-DaarrThe DistressorThe One who makes harm reach to whoever He willed and benefit to whoever He willed.
92

النَّافِعُ

An-Naafi’The Bestower of BenefitsThe Propitious, The One who makes harm reach to whoever He willed and benefit to whoever He willed.
93

النُّورُ

An-NoorThe Prime LightThe Light, The One who guides.
94

الْهَادِي

Al-HaadiThe Provider of GuidanceThe Guide, The One whom with His Guidance His believers were guided, and with His Guidance the living beings have been guided to what is beneficial for them and protected from what is harmful to them.
95

الْبَدِيعُ

Al-Badi’The Unique OneThe Incomparable, The One who created the creation and formed it without any preceding example.
96

اَلْبَاقِي

Al-BaaqiThe Ever Surviving OneThe Everlasting, The One that the state of non-existence is impossible for Him.
97

الْوَارِثُ

Al-WaarisThe Eternal InheritorThe Heir, The One whose Existence remains.
98

الرَّشِيدُ

Ar-RasheedThe Guide to Path of RectitudeThe Guide to the Right Path, The One who guides.
99

الصَّبُورُ

As-SaboorThe Extensively Enduring OneThe Patient, The One who does not quickly punish the sinners.

 

Video: Asma ul Husna | 99 Names of Allah | أسماء الله الحسنى | Allah ke 99 Naam | Allah Names With Meaning

 

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Reading The Holy Quran – Manners When Reading Quran

Etiquette When Reading The Holy Quran

The Prophet Muhammad ﷺ said,  “The most excellent worship before me is recitation of the Qur’an.”

In another narration about Reading The Holy Quran:

‘The hearts gather rust like iron!’, declared the Prophet ﷺ.

The Companions رضي الله عنهم enquired, ‘O Prophet of Allah ﷺ! How can it be removed?’

He ﷺ replied, ‘Through recitation of the Qur’an and the remembrance of death.’

Manners Of The Heart

A. UNDERSTANDING OF THE ORIGIN OF THE WORDS

This is an indication to the greatness of the words being read, and the bounty of Allah; Glorified is He, to His creation when He addressed His creation with these words.

B. PUTTING INTO THE HEART THE UNDERSTANDING THAT THESE ARE NOT THE WORDS OF MAN

Through this the reader should think about the characteristics of Allah the Exalted.

C. PRESENCE OF THE HEART WHILE READING

Through this the reader should throw away other thoughts while reading the Qur’an.

D. PONDERING THE MEANING

There is less reward in reciting the Qur’an without understanding the meaning. The Qur’an was revealed for guidance and this can be achieved through recitation accompanied with pondering.

E. UNDERSTANDING THE MEANING

This means interacting and reacting to every verse according to what is proper for it.

F. INDIVIDUALIZATION

This means that the reader feels that every message in the Qur’an is meant especially for him personally.

External Manners For Reading The Holy Quran

Purity of body and clothes and place.
Using sawak.
Facing the Qiblah.
Seeking refuge from rejected Satan and reading the basmalah.
Not reading when yawning.
Avoiding cutting off reading to talk with people.
Stopping at a verse of warning and seeking protection with Allah, and stopping at a verse of mercy and asking The Merciful for His bounty.
Humbleness and crying when reading.
Imam An-Nawwawi may Allah be Merciful to him said: Crying when reading the Qur’an is a characteristic of those who know Allah (know Him through His names and Characteristics) and the feelings of the righteous.

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What is Tajweed and How to Learn Tajweed?

How To Learn Tajweed?

If you are wondering how to learn tajweed then the answer is that the tajweed and its application can only be learned with a qualified teacher. The tajweed rules themselves can be studied independently, but their correct application can only be done by listening to, reciting to, and being corrected by, a qualified teacher of the Qur’an.

DO ALL ARABS KNOW HOW TO RECITE THE QUR’AN WITH PROPER TAJWEED?

Unfortunately many do not know proper tajweed.  In the days of the Prophet, peace and blessing upon him, there was no need for the study of tajweed because they talked with what is now known as tajweed; in other words, it was natural for them.  Now, over 14 centuries later, colloquial Arabic has changed radically from the classical Arabic with which the Qur’an was revealed, and Arabs have to study tajweed, just in the same way that non-Arabs do.

I WANT TO LEARN TO RECITE THE QUR’AN WITH PROPER TAJWEED, BUT DON’T KNOW WHERE TO START.

The first step is finding a qualified Qur’an teacher who will listen to you and point out your mistakes, and help you practice fixing them.  You will need to learn the Arabic letters and vowels too.

WHAT IF THERE AREN’T ANY QUALIFIED TEACHERS WHERE I LIVE?

Then your task is going to be a little harder, but certainly not impossible.  You need to work with tapes of good reciters, for example, Sheikh Abdullah Basfar, or Sheikh Mohammed Hosary.  There are sets available on the Internet and in Islamic stores that are called “mu’alm”.  In these sets, the reciter reads a phrase, and then there is a blank space on the tape, allowing the student to repeat what the reciter has just read.

You will need to work on the pronunciation of letters by getting a description of the articulation points and practice placing your tongue, lips, or finding the place in your throat where the letter is articulated from, and compare it to the letter when recited by the Sheikh.

PRINCIPLES OF TAJWEED

One who wishes to learn a science needs to know its principles so that he will gain insight into the sought science.  There are several principles in the science of tajweed that should be understood:

1. ITS DEFINITION

By linguistic definition: Betterment

Applied definition: Articulating every letter from its articulation point and giving the letter its rights and dues of characteristics. Rights of the letters are its required characteristics that never leave it.  The dues of the letters are its presented characteristics that are present in it some of the time, and not present at other times.  i.e. the medd, idgham

2. ITS FORMATION

The words of the Glorious Qur’an and some said Honorable Hadiths also.

3. ITS FRUITS

It is preserving the tongue from mistakes in pronunciation of the Glorious Qur’an during reading.

4. ITS PRECEDENCE

It is one of the most honored of sciences and one of the best of them due to its relation to Allah’s words.

5. ITS PLACE WITHIN THE SCIENCES

It is one of the Islamic Law sciences that are related to the Glorious Qur’an.

6. ITS FOUNDER

The rule setter from the practical point of view is the Messenger of Allah(pbuh) because the Qur’an was revealed to him from Allah, the most High, with tajweed, and he, was instructed on it from the Trustworthy, Jibreel, peace be upon him, and taught it to his companions, who then taught it to their followers and so on until it came to us by these chains.  The rule setters from the scientific point of view are the scholars of Qur’anic sciences, such as Abu ‘Ubaid Al-Qasim bin Sallaam.

7. ITS PRECEPT

Knowledge of tajweed is fardh kifayaah, meaning some of the Muslim community must know it, and its application is fardh ‘ain, required by all Muslims (men and women) who have the complete Qur’an or part of it memorized, even if only one surah.

8.  REASONS FOR ITS RULES

Guarding the Glorious Qur’an and preserving it from distortion.  The Arabs mixed with non-Arabs after the spread of Islam, and the Muslims feared that the Arab tongue would become corrupted with this intermixing.  It then became mandatory for rules to be put down that would preserve the recitation of the Qur’an from mistakes, and guarantee the reader of the Qur’an integrity of pronunciation.

9.  ITS PRINCIPLES

The knowledge of tajweed is contingent on four matters:

  1. Knowledge of the articulation points of the letters
  2. Knowledge of the characteristics of the letters
  3. Knowledge of what rules change in the letters due to the order of letters
  4. Exercising the tongue and a lot of repetition.

COMMON TAJWEED ERRORS

The two most common tajweed mistakes made by non-Arabs are the timings of the vowels, and medd letters, and in the articulation points of the letters.  The first type of mistake has been addressed in the first of what will be, insha’ Allah many tidbits; please see the tidbit lesson link.  The second type of mistake, that in the letters themselves, is a major problem that needs to be addressed by all non-Arabs, whether they are Westerners, Europeans, Africans, from the Indo Pakistani subcontinent, or from Eastern Asia.  At the outset, the letters that occur in Arabic that are not common in other languages would be what one would imagine to be a problem, but in fact, there are letters in Arabic that are similar to other languages, but do not share the same articulation points with their counterparts.

The letters that occur in Arabic, that are not common in other languages are:

ض  ص  غ  ع  خ  ح  ط  ظ

The articulation points of all the Arabic letters will be described later, insha’Allah in a future tidbit lesson.

Letters that have similar sounds in other languages, but in fact have different articulation points are:

د  ت  ف  ك  ر  ل

The first two  (starting from the right), use the tip of the tongue from the top side and what lies opposite from the tip of the tongue from the gum line of the two top front incisors.  Many different languages have similar letters, as in English there is “d” and “t”, but they articulate these letters at a posterior position in the mouth from what the Arabs use as an articulation point.  The result is an incorrect pronunciation of these letters when reading Qur’an.

The ra’ and lam are two letters that non-Arabs have some difficulty in pronouncing correctly.  The ra’ uses the tip of the tongue and the top of the tip and the gums of the two top incisors, but the trick to the ra’ is actually hitting the gum.  Many Muslims try to pronounce the ra’ without touching the tongue to the gum.  Some mistakenly use the throat, like the French do in the French “r”.  The Arabic lam has the widest use of the tongue of any other letters, but uses only the end of the sides of the tongue until it ends at the tip, which then hits the gums of the front upper eight teeth.

The above are just brief summaries of the letters, and as stated before, Insha’Allah soon a tidbit lesson will be posted with all the articulation points discussed in detail.

A third mistake incurred by Arabs and non-Arabs alike is in making proper stops and starts.  There is more than one aspect to this mistake.  The first aspect is that the proper way to stop on a word is by putting a sukoon, or absence of a vowel on the last letter of the word.  It is not allowed to stop using the harakah, or vowel on the last letter of the word.  The second aspect of stopping is that of stopping at a place that doesn’t contradict the meaning intended by Allah, the Exalted.  The same mistake can occur when starting up after stopping and taking a breath.  One cannot just start on the next word arbitrarily, instead the meaning needs to be considered, and the start should be on a word that portrays the correct and complete meaning, even if the reciter needs to go back two or three words.  The stop and start will be explained in detail, insha’ Allah in future tidbit lessons.

One note that is of utmost importance.  It is vital that the Muslim learn the Arabic letters and vowels and recite the Qur’an using them, NOT a transliteration.  Transliterations do not take into account the various letters that sound similar to the untrained ear, but are very different in pronunciation.  The Qur’an is the word of Allah, revealed to man as a guidance, and we have to be extremely careful to read it, as best we can, with proper pronunciation.  Reading a transliteration can lead to changing the meaning of the Arabic Qur’an by mispronouncing letters.

 

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Surah Al Kauser | Surah Al Kausar English Translation and Tafsir

Read, understand and memorize Surah Al Kauser with English translation and transliteration. It is the 108th Surah in the Quran Majeed with 3 verses. Surah Al Kauser position in the Quran Pak in Juz 30 and it is called Makki Surah of Quran Kareem.

 

Surah Al-Kawthar – Arabic Text

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

1.  إِنَّآ أَعْطَيْنَٰكَ ٱلْكَوْثَرَ
2. فَصَلِّ لِرَبِّكَ وَٱنْحَرْ
3. إِنَّ شَانِئَكَ هُوَ ٱلْأَبْتَرُ

 

Surah Al Kauthar – English Transliteration

Bismillaahir Rahmaanir Raheem

  1. Innaa a’taina kal kauthar
  2. Fa salli li rabbika wanhar
  3. Inna shani-aka huwal abtar

 

Surah Al Kauser – English Translation

 
 
Abdullah Yusuf Ali Translation
  1. To thee have We granted the Fount (of Abundance).
  2. Therefore to thy Lord turn in Prayer and Sacrifice.
  3. For he who hateth thee, he will be cut off (from Future Hope).

 

Video: Surah Al-Kawthar With Transliteration, English & Urdu Translation

Surah Al Kauser – Tafsir 

 
 
By Abul A’la Maududi

The full meaning of the word kauthar, as used here, cannot perhaps be expressed in one word in any language of the world. This is an intensive form of the noun kathrat which literally means abundance, but the context in which it has been used does not give the meaning of mere abundance but abundance of good, of spiritual benefits and blessings, and of such abundance which is unbounded and limitless, and it does not imply any one good or benefit or blessing but abundance of countless benefits and blessings.

Have a look again at the background of this Surah given in the Introduction. The enemies thought that Muhammad (peace be upon him) had been completely ruined: he was cut off from the community and had become utterly helpless and powerless; his trade was ruined; his male children who could perpetuate his name were dead; the message that he presented was such that except for a handful of the people no one in entire Arabia, not to speak of Makkah, was prepared to listen to it.

Therefore, failure and disappointment would be his lot as long as he lived and there would be no one in posterity to remember him when he died. Under such conditions when Allah said: We have granted you the Kauthar, this by itself gave the meaning: Your foolish opponents think that you are ruined and deprived of the good things that you enjoyed before Prophethood, but the fact is that We have favored you with unbounded good and countless blessings.

This included the matchless moral qualities which the Prophet (peace be upon him) was blessed with; this included the great blessings of Prophethood and the Quran, the knowledge and wisdom that were granted to him; this included the blessing of Tauhid and also of such a system of life whose simple and intelligible, rational and natural, and comprehensive principles had the potential to spread throughout the world and of continuing to spread for ever afterwards. This also included the blessing of the exaltation of renown because of which the Prophet’s (peace be upon him) blessed name continues to be exalted throughout the world since 1400 years and will continue to be so exalted till Resurrection.

This also included the blessing that by his preaching eventually such a world-wide community came into being, which became the standard-bearer of truth in the world forever, which can claim to have produced the greatest number of the pious, virtuous and noble character people in any one nation, and which even when corrupted and deprived has the highest good in it as against every other nation of the world. This also included the blessing that the Prophet (peace be upon him) during his very lifetime witnessed his invitation and message attaining to the highest success and the preparation of a community which had the power to dominate the world.

This also included the blessing that although on his being deprived of the male offspring the enemies thought he would be lost to posterity, yet Allah not only blessed him with the spiritual offspring in the form of Muslims, who will continue to exalt his name in the world till Resurrection but also granted him from his one daughter, Fatimah, the natural progeny, who have spread throughout world and whose only mark of distinction and pride is that they trace their descent from him.

These are the blessings which the people have seen and witnessed as to how abundantly Allah has blessed His Prophet (peace be upon him) within the world. In addition, Kauthar also implies two other great blessings which Allah will bestow on him in the Hereafter. We had no means of knowing these; therefore the Prophet (peace be upon him) himself gave us news of them, and told us that Kauthar also implied them. First, the Fountain of Kauthar, which he will be granted on the Resurrection Day in the Plain of Assembly; second, the River Kauthar, which he will be granted in Paradise. About both such a large number of the Ahadith have been reported from him through such a large number of the reporters that there remains no doubt about their authenticity.

What the Prophet (peace be upon him) said about the Fountain of Kauthar is as follows:

This Fountain will be granted to him on the Resurrection Day when there will be the cry of al-atash, alatash (thirst, thirst!) on every side. The Prophet’s (peace be upon him) community will gather together before him at it and will be watered thereby. He himself will be the first to arrive at it and will be occupying the central position.

He has said: This is a Fountain at which my Ummah will assemble on the Resurrection Day. (Muslim: Kitab as-Salat Abu Daud: Kitab as-Sunnah). I shall have arrived at the Fountain before you. (Bukhari: Kitab ar-Riqaq and Kitab al- Fitan; Muslim: Kitab al-Fidail and Kitab at-Taharah; lbn Majah: Kitab al Manasik and Kitab az-Zuhd. Musnad Ahmad: Marwiyyat Abdullah bin Masud, Abdullah bin Abbas, Abu Hurairah).

I shall be there before you and shall bear witness on you, and by God, I am seeing my Fountain even at this time. (Bukhari: Kitab al-jana-iz Kitab al- Maghazi, Kitab ar-Riqaq).

Addressing an assembly of the Ansar, the Prophet (peace be upon him) once said: After me you will meet with selfishness and nepotism, endure it patiently until you meet me at the Fountain. (Bukhari: Kitab Manaqib al-Ansar and Kitab al-Maghazi; Muslim: Kitab al-Iman; Tirmidhi: Kitab al-Fitan).

I shall be near the middle of the Fountain on the Resurrection Day. (Muslim: Kitab al-Fadail).

Abu Barzah Aslami was asked: Have you heard something about the Fountain from the Prophet (peace be upon him). He replied: Not once, or twice, or thrice, or four or five times, but over and over again. May Allah deprive of its water the one who belies it. (Abu Daud: Kitab as-Sunnah).

Ubaidullah bin Ziyad thought that the traditions about the Fountain were false; so much so that he belied all the traditions reported by Abu Barzah Aslami, Bara bin Aazib and Aaidh bin Amr. At last, Abu Sabrah brought out a writing which he had written down after hearing it from Abdullah bin Amr bin alAas, and it contained this saying of the Prophet (peace be upon him): Beware! Your place of meeting me will be my Fountain. (Musnad Ahmad: Marwiyyat Abdullah bin Amr bin alAas).

Different dimensions of the Fountain have been given in different traditions, but according to a large number of the traditions it will extend from Aylah (the present Israeli seaport of Ilat) to Sana’a of Yaman, or from Aylah to Adan, or from Amman to Adan in length, and from Aylah to Juhfah (a place between Jeddah and Rabigh) in breadth. (Bukhari: Kitab ar-Riqaq; Abu Daud at Tayalisi: Hadith No. 995; Musnad Ahmad: Marwiyyat Abu Bakr Siddiq and Abdullah bin Umar; Muslim: Kitab at-Taharah and Kitab al-Fadail; Tirmidhi Abwab Sifat al-Qiyamah; Ibn Majah: Kitab az-Zuhd). From this it appears that on the Resurrection Day the present Red Sea itself will be turned into the Fountain of Kauthar. And the correct knowledge is only with Allah.

About this Fountain the Prophet (peace be upon him) has told us that water will be supplied to it from the River Kauthar of Paradise (which is being mentioned below). Two channels from Paradise will flow into it and supply water to it. (Muslim: Kitab al-Fadail). According to another tradition: A canal from the River Kauthar of Paradise will be opened towards this Fountain. (Musnad Ahmad; Marwiyyat Abdullah bin Masud).

According to the description of it given by the Prophet (peace be upon him) its water will be whiter than milk (according to other traditions whiter than silver, and according to still others, whiter than snow), cooler than snow, sweeter than honey; the earth of its bed will be more fragrant than musk; the water jugs set at it will be as numerous as the stars in the sky; the one who drinks from it would never thirst; and the one who is deprived of it will never have his thirst satisfied. These things with a little variation in wording have been reported in numerous Ahadith (Bukhari: Kitab ar-Riqaq; Muslim: Kitab at- Taharah and Kitab al-Fadail; Musnad Ahmad: Marwiyyat Ibn Masud, Ibn Umar, Abdullah bin Amr bin alAas; Tirmidhi: Abwab Sifat al-Qiyanmah: Ibn Majah: Kitab az- Zuhd; Abu Daud: Tayalisi, Ahadith No. 995, 2135).

Concerning it the Prophet (peace be upon him) warned the people of his time again and again, saying: After me those from among you who would effect changes in my way, will be removed from the Fountain and will be disallowed to approach it. I shall say: they are my companions, but it will be said: Don’t you know what they did after you? Then I too shall discard them and tell them to keep away. This subject has been expressed in many traditions. (Bukhari: Kitab ar-Rigaq, Kitab al-Fitan; Muslim: Kitab at-Tahara and Kitab al-Fadail Musnad Ahmad: Marwiyyat Ibn Masud, Abu Hurairah; Ibn Majah: Kitab al-Manasik. The Hadith which Ibn Majah has related in this connection contains very pathetic words.

The Prophet (peace be upon him) said: Beware! I shall have arrived at the Fountain before you and shall pride myself by your means upon the greater numbers of my Ummah as against other Ummahas. Do not at that time cause my face to be blackened. Beware! I shall have some people released, and some people shall be separated from me. I shall say: O my Lord, they are my companions. He will reply: Don’t you know what innovations they introduced after you? According to Ibn Majah, these words were said by the Prophet (peace be upon him) in his Sermon at Arafat.

Likewise, the Prophet (peace be upon him) has also warned the Muslims coming after him till Resurrection, saying: Whoever from among you will swerve from my way and effect changes in it, will be removed from the Fountain. I shall say: O Lord, they belong to me, they are the people of my Ummah. In response it will be said: Don’t you know what changes they effected after you and then turned back on their heels? Then I shall also turn them away and shall not allow them to approach the Fountain. Many traditions on this subject are found in the Hadith. (Bukhari: Kitab al- Musaqat, Kitab ar-Riqaq, Kitab al-Fitan; Muslim: Kitab at- Taharah. Katab as-Salat, Kitab al-Fadail; Ibn Majah: Kitab az-Zuhd; Musnad Ahmad: Marwiyyat Ibn Abbas).

Traditions about this Fountain have been related by more than 50 companions, and the earlier scholars generally have taken it to mean the Fountain of Kauthar. Imam Bukhari has named the last chapter of his Kitab ar-Riqaq as Babun fil hawd wa qual-Allahu inna a tainak al-Kauthar, and in a tradition from Anas there is the explanation that the Prophet (peace be upon him) said about Kauthar: It is a Fountain at which my Ummah shall alight.

The River Kauthar which the Prophet (peace be upon him) shall be granted in Paradise, also has been mentioned in a large number of the traditions of Hadith. Many traditions have been related on the authority of Anas in which he says, and in some he explains that he is reporting the exact words of the Prophet (peace be upon him) himself, that on the occasion of miraj; the Prophet (peace be upon him) was taken round Paradise and shown a river on the banks of which there were vaults of pearls or precious stones carved from within; the earth of its bed was of the strong-scented musk.

He asked Gabriel, or the angel who took him round, what it was? He replied that it was the River Kauthar, which Allah had granted him. (Musnad Ahmad, Bukhari, Muslim, Abu Daud, Tirmidhi, Abu Daud Tayalisi, Ibn Jarir) Again, according to Anas, the Prophet (peace be upon him) was asked (or a person asked him):What is the Kauthar? He replied; It is a River which Allah has granted me in Paradise. Its earth is musk: its water is whiter than milk and sweeter than honey. (Musnad Ahmad, Tirmidhi, lbn Jarir; according to another tradition of Musnad Ahmad, describing the merits of the River Kauthar the Prophet said that at its bottom there are pearls instead of pebbles.

Ibn Umar says that the Prophet (peace be upon him) said: The Kauthar is a river in Paradise the banks of which are golden; it flows on pearls and diamonds (i.e. its bed has diamonds instead of pebbles); its earth smells sweeter than musk; its water is whiter than milk (or snow), cooler than snow and sweeter than honey.” (Musnad Ahmad, Tirmidhi, Ibn Majah, Ibn Abi Hatim, Darimi, Abu Daud Tayalisi, Ibn al-Mundhir, Ibn Marduyah, Ibn Abi Shaibah). Usamah bin Zaid says that the Prophet (peace be upon him) once went to visit Usamah; he was not at home; his wife entertained him and during the conversation said My husband has told me that you have been granted a river in Paradise, which is called the Kauthar. The Prophet (peace be upon him) replied: Yes, and its bed is of rubies and corals and emeralds and pearls. (Ibn Jarir, Ibn Marduyah.

Though the sanad of this tradition is weak, the presence of a large number of traditions dealing with this subject strengthens it). Besides these marfu traditions, a great many sayings of the companions and their successors have been related in the Hadith to the effect that the Kauthar implies a river in Paradise. These traditions describe its qualities as have been mentioned above. For instance, the sayings of Abdullah bin Umar, Abdullah bin Abbas, Anas bin Malik, Aishah, Mujahid and Abul Aliyah are found in Musnad Ahmad, Bukhari, Tirmidhi, Nasai; and the books of Ibn Marduyah, Ibn Jarir, Ibn Abi Shaibah and other traditionists.

Different commentaries of it have been reported from different scholars. Some of them take the Prayer to mean the five times obligatory Prayer (salat); some take it to imply the Prayer of Id al-Adha, and some say that it implies the Prayer itself. Likewise, the meaning of wanhar and sacrifice according to some illustrious scholars, is to place the right hand over the left hand and to fold them on the chest in the Prayer; some say that it implies raising both hands with Allahu Akbar at the commencement of the Prayer; some say that it implies raising both hands at the commencement of the Prayer, at bowing for Ruku and after rising from Ruku; and some say that it means performing the Id al-Adha Prayer and then offering the animal sacrifice.

But if the context in which this command has been enjoined, is considered, its meaning clearly seems to be: O Prophet, when your Lord has granted you so many and so splendid blessings, then you should perform the Prayer only for His sake and offer sacrifice only for His sake. This command was given in the environment when not only the pagans of Quraish but the pagans of entire Arabia and the world worshipped their self-made gods and offered sacrifices at their shrines. Therefore, the intention of the command is: Contrary to the polytheistic practice, you should remain steadfast to your creed: your Prayer is only for Allah and your sacrifice is also for Him alone, as it has been said at another place: Declare, O Prophet, my salat and my sacrifice and my life and my death are all for Allah, Lord of the universe, Who has no partner with Him.

This is what I have been enjoined, and I am the first to surrender to Him. (Surah Al-Anaam, Ayats 162-163). This same meaning has been explained of it by Ibn Abbas. Ata, Mujahid, Ikrimah, Hasan Basri, Qatadah, Muhammad bin Kaab al-Qurzi, Dahhak, Rabi bin Anas, Ata al-Khurasani and many other major commentators. (Ibn Jarir). However, this by itself is correct that when the Prophet (peace be upon him) enforced by Allah’s command the practice of the Id al-Adha Prayer and the offering of animal sacrifice at Al-Madinah, he himself gave the first place to the Prayer (salat and the second to the sacrifice, as commanded in the verses: Inna salati wa nusuki and fa-salli li-Rabbika wanhar, and also enjoined on the Muslims to do the same, i.e. they should first perform the Prayer and then offer the sacrifice. This is neither the explanation of this verse nor the occasion of its revelation but a deduction made by the Prophet (peace be upon him) from these verses and his deduction of injunctions is also a kind of divine inspiration.

The word shani as used, in the original is derived from shaan, which means the hatred and spite because of which a person may start ill-treating another. At another place in the Quran it has been said: (And O Muslims,) the enmity of any people should not so provoke you as to turn you away from justice. (Surah Al-Maidah, Ayat 8). Thus, shani aka implies every such person who blinded by his enmity of the Prophet (peace be upon him) should bring false accusations against him, slander and defame him and vent his personal spite against him by taunting and scoffing at him in every possible way.

Huwal abtar: He himself is abtar, i.e. though he calls you abtar, he in fact himself is abtar. Some explanations of abtar have already been given in the Introduction to the Surah. It is derived from batar which means to cut off, but idiomatically it is used in a comprehensive meaning. In the Hadith, the rakah of the Prayer which is not coupled with another rakah is called butaira, i.e. the lonely rakah. According to another Hadith, every piece of work, which is in any way important, is abtar if it is started without the glorification and praise of Allah implying that it is cut off from the root; it has no stability; and it is doomed to failure.

A man who fails to achieve his object is abtar as also the one who is deprived of all means and resources. A person who is left with no hope of any good and success in life is also abtar. A person who has been cut off from his family, brotherhood, associates and helpers is also abtar. The word abtar is also used for the man who has no male child, or whose male child or children have died, for after him there remains no one to remember him and he is lost to posterity after death. In almost all these meanings the disbelieving Quraish called the Prophet (peace be upon him) abtar. At this, Allah said: O Prophet, not you but your enemies are abtar. This was not merely a reprisal, but a prophecy out of the most important prophecies of the Quran, which literally proved true.

When it was made, the people regarded the Prophet (peace be upon him) as abtar, and no one could imagine how the big chiefs of the Quraish would become abtar, who were famous not only in Makkah but throughout Arabia, who were successful in life, rich in worldly wealth and children, who had their associates and helpers everywhere in the country, who enjoyed intimate relations with all the Arabian tribes, being monopolists in trade and managers of Hajj. But not long afterwards the conditions altogether changed. There was a time when on the occasion of the Battle of the Trench (A.H. 5) the Quraish had invaded Al-Madinah with the help of many Arabian and Jewish tribes, and the Prophet (peace be upon him) being besieged had to resist the enemy by digging a trench around the city. After only three years, in A.H. 8, when he attacked Makkah, the Quraish had no helper and they had to surrender helplessly. After this within a year or so the whole Arabia came under his control, deputations of tribes from all over the country began to visit him to take the oaths of allegiance and his enemies were left utterly helpless and resource-less.

Then they were so lost to posterity that even if their children survived, none of them today knows that he is a descendent of Abu Jahl, Abu Lahab, Aas bin Wail, or Uqbah bin Abi Muait, the enemies of Islam, and even if he knows it, he is not prepared to claim that his ancestors were those people. On the contrary, blessings are being invoked on the children of the Prophet (peace be upon him) throughout the world; millions and millions of Muslims take pride in bearing relationship to him; hundreds of thousands of people regard it as a mark of honor and prestige to have descended not only from him but from his family and even the families of his companions. Thus, some one is a Sayyid, another an Alavi, and Abbasi, a Hashmi, a Siddiqi, a Faruqi, an Uthmani, a Zubairi, or an Ansari, but no one is an Abu Jahli or Abu Lahabi. History has proved that not the Prophet Muhammad (peace be upon him) but his enemies were, and are, abtar.

 

 

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The Noorani Qaida Course is a basic Quran learning course for kids to learn the Quran Kareem. Children will study the Noorani Qaida or Madni Qaida which introduces Arabic letters, pronunciation, and the use of Tajweed rules. This course prepares kids for further Quran studies and enables them to recite Quran with correct accent and flow.

 

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By registering your child in our online Quran class, you, as a parent,  are providing with a priceless gift that will shape his/ her character, enhance their understanding, and strengthen their connection with Allah’s divine message. Take the first step now by signing up your kid with our online Quran academy and see the transformative impact of Quran learning on your child’s live.

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Learn Arabic Basic Verbs

Learn Arabic Basic Verbs (أفعال أساسية)

English Standard Arabic Transliteration Egyptian Arabic Transliteration
to be (not used in present tense) كان – يكون (كون) kaana – yakuunu (koon) ” kaan – yikuun (koon)
to do; to make فعل – يفعل (فعل) fa3ala – yaf3alu (fa3l) عمل – يعمل 3amal – yi3mil (3amal)
to work عمل – يعمل (عمل) 3amala – ya3milu (3amal) اشتغل – يشتغل (سغل) ištaġal – yištaġil (šuġl)
to bring, fetch أحضر – يحضر (احضار) aHDara – yuHDiru (iHDaar) جاب – يجيب (جيبان) gaab – yigiib (gayabaan)
to take أخذ – يأخذ (أخذ) axada – ya’xudu (axd) خد – ياخد (اخد) xad – yaaxud (axd)
to put وضع – يضع (وضع) waDa3a – yaDa3u (waD3) حطّ – يحطّ (حطّ) HaTT – yiHoTT (HaTT)
to become أصبح – يصبح (اصباح) aSbaHa – yuSbiHu (iSbaaH) بقى – يبقى ba’a – yib’a
to change (s.t.) غيّر – يغيّر (تغيير) ġayyara – yuġayyiru (taġyiir) ” ġayyar – yiġayyar (taġyiir)
to count عدّ – يعدّ (عدّ) 3adda – ya3uddu (3add) ” 3add – yi3idd (3add)
to go (to) ذهب – يذهب (ذهاب) إلى dahaba – yadhabu (dahaab) ila راح – يروح (مرواح | روحان) raaH – yiruuH (mirwaaH/rawaHaan)
to walk مشى – يمشي (مشي) maša – yamši (mašy) مشي – يمشي (مشي) miši – yimši (mašy)
to run جرى – يجري (جري) jara – yajri (jary) ” geri – yigri (gary)
to come جاء – يجئ (جيئة) jaa’a – yajii’u (jii’a) جه – يجي (مجي) geh – yiigi (migiyy)
أتى – يأتي (اتي) ata – yaa’ti (aty)
to return رجع – يرجع (رجوع) إلى raja3a – yarja3u (rujuu3) ” rigi3 – yirga3 (ruguu3)
عاد – يعود (عودة) إلى 3aada – ya3uudu (3awda)
to arrive وصل – يصل (وصول) إلى waSala – yaSilu (wuSuul) ila وصل – يوصل (وصول) wiSil – yiwSil (wuSuul)
to sit جلس – يجلس (جلوس) jalasa – yajlisu (juluus) قعد – يقعد (قعاد) ‘a3ad – yu’3ud (‘u3aad)
to get up, rise قام – يقوم (قيام) qaama – yaquumu (qiyaam) ” ‘aam – yi’uum (‘iyaam)
to fall وقع – يقع (وقوع) waqa3a – yaqa3u (wuquu3) وقع – يوقع (وقوع) wi’i3 – yiw’a3 (wu’uu3)
سقط – يسقط (سقوط) saqaTa – yasquTu (suquuT)
to go up طلع – يطلع (طلوع) Tala3a – yaTla3u (Tuluu3) ” Tili3 – yiTla3 (Tuluu3)
to go down نزل – ينزل (نزول) nazila – yanzilu (nuzuul) ” nizil – yinzil (nuzuul)
to cook طبخ – يطبخ (طبخ) Tabaxa – yaTbuxu (Tabx) ” Tabax – yiTbux (Tabx)
to eat أكل – يأكل (أكل) akala – yaa’kulu (akl) كل – ياكل (أكل) kal – yaakul (akl)
to drink شرب – يشرب (شرب) šariba – yašrabu (šurb) ” širib – yišrab (šurb)
to wake up صحى – يصحو (صحو) SaHa – yaSHu (SaHw) صحي – يصحى (صحو) SaHa – yiSHa (SaHw)
استيقظ – يستيقظ (استيقاظ) istayqaZa – yastayqiZu (istiiqaaZ)
to sleep نام – ينام (نوم) naama – yanaamu (nawm) ” naam – yinaam (noom)
to wash غسل – يغسل (غسل) ġasala – yaġsilu (ġasl) ” ġasal – yiġsil (ġasl/ġasiil)
to clean نظّف – ينظّف (تنظيف) naZZafa – yunaZZifu (tanZiif) ” naZZaf – yinaZZaf (tanZiif)
to study درس – يدرس (دراسة) darasa – yadrusu (diraasa) ” daras – yidris (diraasa)
to learn تعلّم – يتعلّم (تعلّم) ta3allama – yata3allamu (ta3allum) اتعلّم – يتعلّم (تعلّم) it3allim – yit3allim (ta3allum)
to understand فهم – يفهم (فهم) fahima – yafhamu (fahm) ” fihim – yifham (fahm)
to know عرف – يعرف (معرفة) 3arafa – ya3rifu (ma3rifa) ” 3irif – yi3raf (ma3rifa)
to remember تذكر – يتذكر (تذكر) tadakkara – yatadakkaru (tadakkur) افتكر – يفتكر (افتكار) iftakar – yiftikir (iftikaar)
to forget نسي – ينسى (نسي) nasiya – yansaa (nasi) ” nisi – yinsa (nasi)
to describe وصف – يصف (وصف) waSafa – yaSifu (waSf) وصف – يوصف (وصف) waSaf – yiwSif (waSf)
to try, test (s.t) جرّب – يجرّب (تجريب) jarraba – yujarribu (tajriib) ” garrab – yigarrib (tagriib)
to try, attempt to do s.t. حاول – يحاول (محاولة) أن Haawala – yuHaawilu (muHaawala) an ” ”
to be able to do s.t. قدر – يقدر (قدرة) أن qadara – yaqdiru (qudra) an ” ‘idir – yi’dir (‘odra)
استطاع – يستطيع (استطاعة) أن istaTaa3a – yastaTii3u (istiTaa3a) an
to read قرأ – يقرأ (قراءة) qara’a – yaqra’ (qiraa’a) قرأ – يقرأ (قراية) ‘ara – yi’ra (‘iraaya)
to write كتب – يكتب (كتابة) kataba – yaktubu (kitaaba) ” katab – yiktib (kitaaba)
to translate ترجم – يترجم (ترجمة) tarjama – yutarjimu (tarjama) ” targam – yitargim (targama)
to talk (reflexive) تكلّم – يتكلّم (كلام | تكلّم) takallama – yatakallamu (kalaam/takallum) اتكلّم – يتكلّم (كلام) itkallim – yitkallim (kalaam)
تحدّث – يتحدّث (تحدّث) taHaddata – yataHaddatu (taHaddut)
to say, tell قال – يقول (قول) qaala – yaquulu (qawl) ” ‘aal – yi’uul (‘awl)
to ask (a question) سأل – يسأل (سؤال) sa’ala – yas’alu (su’aal) ” ”
to request طلب – يطلب (طلب) Talaba – yaTlubu (Talab) ” ”
to reply, answer (to) أجاب – يجيب (اجابة) على ajaaba – yujiibu (ijaaba) 3ala ” agaab – yigiib (igaaba) 3ala
ردّ – يردّ (ردّ) على radda – yarudd (radd) 3ala ” ”
to thank شكر – يشكر (شكر) šakara – yaškuru (šukr) ” šakar – yiškur (šukr)
to complain (about) شكى – يشكو (شكوى) من šaka – yašku (šakwa) min اشتكى – يشتكي (شكوى) من ištaka – yištiki (šakwa) min
to promise وعد – يعد (وعد) بـ wa3ada – ya3idu (wa3d) bi وعد – يوعد (وعد) wa3ad – yiw3id (wa3d) bi
to see رأى – يرى (رؤية) ra’a – yara (ru’ya) شاف – يشوف (شوفان | شوف) šaaf – yišuuf (šawafaan/šoof)
to look at نظر – ينظر (نظر) إلى naZara – yanZuru (naZar) ila بصّ – يبصّ (بصّ | بصصان) على baSS – yibuSS (baSS/baSaSaan) 3ala
to look for بحث – يبحث (بحث) عن baHata – yabHatu (baHt) 3an دوّر – يدوّر (تدوير) على dawwar – yidawwar (tadwiir) 3ala
to find وجد – يجد (وجود) wajada – yajidu (wujuud) لاقى – يلاقي laa’a – yilaa’i (la’ayaan)
to lose (s.t.) ضيّع – يضيّع (تضييع) Dayya3a – yuDayyi3u (taDyii3) ” ”
to organize نظّم – ينظّم (تنظيم) naZZama – yunaZZimu (tanZiim) ” ”
to organize, tidy up رتّب – يرتّب (ترتيب) rattaba – yurattibu (tartiib) ” ”
to smoke (in general) دخّن – يدخّن (تدخين) daxxana – yudaxxinu (tadxiin) ” ”
to happen حدث – يحدث (حدوث) Hadata – yaHdutu (Huduut) حصل – يحصل (حصول) HaSal – yiHSal (HuSuul)
to watch شاهد – يشاهد (مشاهدة) šaahada – yušaahidu (mušaahada) اتفرّج – يتفرّج على itfarrag – yitfarrag 3ala
to hear سمع – يسمع (سمع | سماعة) sami3a – yasma3u (sam3/samaa3a) ” simi3 – yisma3 (sama3)
to listen to استمع – يستمع (استماع) إلى istama3a – yastami3u (istimaa3) ila سمع – يسمع (سمع) simi3 – yisma3 (sama3)
to give أعطى – يعطي (اعطاء) a3aTa – ya3aTi (i3Taa’) ادّى – يدّي (مدّية) idda – yiddi (middiyya)
to carry حمل – يحمل (حمل) Hamala – yaHmilu (Haml) شال – يشيل (شيل | شيلان) šaal – yišiil (šeil/šayalaan)
to love أحبّ – يحبّ (حبّ) aHabba – yuHibbu (Hubb) حبّ – يحبّ (حبّ) Habb – yiHibb (Hubb)
to hate كره – يكره (كره | كراهة) kariha – yakrahu (karh/karaaha) ” karah – yikrah (karh/karaaha)
to be born وُلد – يُولد (ولادة) wulida – yuuladu (wilaada) اتولد – يتولد itwalad – yitwalad
to live عاش – يعيش (معيشة) 3aaša – ya3iišu (ma3iiša) ” ”
to live (in a place) سكن – يسكن (سكن) في sakana – yaskunu (sakan) fi ” ”
to die مات – يموت (موت) maata – yamuutu (moot) ” ”
to pass away توفّي – يتوفي (وفاة) tuwuffiya – yutawaffayu (wafaah) اتوفى – يتوفي (وفاة) itwaffa – yitwaffi (wafaah)
to wait انتظر – ينتظر (انتظار) intaZara – yantaZiru (intiZaar) استنى – يستني istinna – yistinni
to buy اشترى – يشتري (شراء) ištara – yaštari (širaa’) ” ištara – yištiri
to sell باع – يبيع (بيع) baa3a – yabii3u (bii3) ” ”
to pay; to push دفع – يدفع (دفع) dafa3a – yadfa3u (daf3) ” dafa3 – yidfa3
to push زق – يزق (زق) za” – yizu” (za”)
to open (s.t.) فتح – يفتح (فتح) fataHa – yaftaHu (fatH) ” fataH – yiftaH (fatH)
to close (s.t.) غلق – يغلق (غلق) ġalaqa – yaġliqu (ġalq) قفل – يقفل ‘afal – yi’fil
to begin, start (s.t.) بدأ – يبدأ (بدء) bada’a – yabda’u (bad’) ” bada’ – yibda’
to end (reflexive) انتهى – ينتهي (انتهاء) intaha – yantahi (intihaa’) ” ”
to stop (reflexive); to stand up وقف – يقف (وقف | وقوف) waqafa – yaqifu (waqf/wuquuf) ” wi’if – yiw’af (wa’f)
to finish (s.t.) خلّص – يخلّص (تخليص) xallaSa – yuxalliSu (taxliiS) ” xallaS – yixallaS (taxliiS)
شطّب – يشطّب (تشطيب) šaTTab – yišaTTab (tašTiib)
to stop (reflexive); to stand up وقف – يقف (وقف | وقوف) waqafa – yaqifu (waqf/wuquuf) ” wi’if – yiw’af (wa’f)
to play لعب – يلعب (لعب) la3aba – yal3ibu (li3b) ” ”
to use (s.t.) استخدم – يستخدم (استخدام) istaxdama – yastaxdimu (istixdaam) ” ”
استعمل – يستعمل (استعمال) ista3mala – yasta3milu (isti3maal) ” ”
to enter دخل – يدخل (دخول) daxala – yadxulu (duxuul) ” daxal – yudxul
to go out خرج – يخرج (خروج) xaraja – yaxruju (xuruuj) ” xarag – yixrag
to leave غادر – يغادر (مغادرة) ġaadara – yuġaadiru (muġaadara) ساب – يسيب saab – yisiib
to ride (ex. a taxi) ركب – يركب (ركوب) rakiba – yarkabu (rukuub) ” rikib – yirkab
to send أرسل – يرسل (ارسال) arsala – yursilu (irsaal) بعت – يبعت ba3at – yib3at
to receive استلم – يستلم (استلام) istalama – yastalimu (istilaam) ” istalam – yistilim (istilaam)
to think (about s.t.) فكّر – يفكّر (تفكير) fakkara – yufakkiru (tafkiir) ” fakkar – yifakkar (tafkiir) fi
to think (that) ظنّ – يظنّ (ظن) أن Zanna – yaZunnu (Zann) anna افتكر – يفتكر iftakar – yiftikir
to believe (that) اعتقد – يعتقد (اعتقاد) i3taqada – ya3taqidu (i3tiqaad) anna ” ”
to need (s.t.) احتاج – يحتاج (احتياج) إلى iHtaaja – yaHtaaju (iHtiyaaj) ila ” iHtaag – yiHtaag
to want (to) أراد – يريد (ارادة) araada – yuriidu (iraada) an عايز – عايزة 3aayiz/3aayza (or 3aawiz/3aawza) – active participle
to succeed نجح – ينجح (نجاح) najaHa – yanjaHu (najaaH) ” nagaH – yingaH (nagaaH)
to fail فشل – يفشل (فشل) fašila – yafšalu (fašal) ” ”

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